From
his life, written by Eadmer his disciple, in two books, also the same author's
History of Novelties, in six books, from the year 1066 to 1122; and a poem on
the miracles of St. Anselm, probably by the same writer, published by Martenne,
Ampliss. Collectio, t. 6, pp. 983, 987. The principal memorials relating to St.
Anselm are collected in the Benedictine edition of his works; from which a short
abstract is here given. See Gallia Christ. Nova, t. 9, p. 223. Ceillier, t. 21,
p. 267.

If the Norman conquerors stripped the English nation of its liberty and many
temporal advantages, it must be owned that by their velour they raised the
reputation of its arms and deprived their own country of its greatest men, both
in church and state, with whom they adorned this kingdom; of which this great
doctor and his master Lanfranc are instances. St. Anselm was born of noble
parents at Aoust, in Piedmont, about the year 1033. His pious mother took care
to give him an early tincture of piety, and the impressions her instructions
made upon him were as lasting as his life. At the age of fifteen, desirous of
serving God in the monastic state, he petitioned an abbot to admit him into his
house; but was refused out of apprehension of his father's displeasure.
Neglecting, during the course of his studies, to cultivate the divine seed in
his heart, he lost this inclination, and his mother being dead he fell into
tepidity; and, without being sensible of the fatal tendency of vanity and
pleasure, began to walk in the broad way of the world: so dangerous a thing is
it to neglect the inspirations of grace! The saint, in his genuine meditations,
expresses the deepest sentiments of compunction for these disorders, which his
perfect spirit of penance exceedingly exaggerated to him, and which, like
another David, he never ceased most bitterly to bewail to the end of his days.
The ill-usage he met with from his father induced him, after his mother's death,
to leave his own country, where he had made a successful beginning in his
studies; and, after a diligent application to them for three years in Burgundy
(then a distinct government) and in France, invited by the great fame of
Lanfranc, Prior of Bec, in Normandy, under the Abbot Herluin, he went thither
and became his scholar. On his father's death, Anselm advised with him about the
state of life he was to embrace; as whether he should live upon his estate to
employ its produce in alms, or should renounce it at once and embrace a monastic
and eremitical life. Lanfranc, feeling an overbearing affection for so promising
a disciple, durst not advise him in his vocation, fearing the bias of his own
inclination; but he sent him to Maurillus, the holy Archbishop of Rouen. By him
Anselm, after he had laid open to him his interior, was determined to enter the
monastic state at Bec, and accordingly became a member of that house at the age
of twenty-seven, in 1060, under the Abbot Herluin. Three years after, Lanfranc
was made Abbot of St. Stephen's at Caen, and Anselm Prior of Bec. At this
promotion several of the monks murmured on account of his youth; but, by
patience and sweetness, he won the affections of them all, and by little
condescensions at first, so worked upon an irregular young monk, called Osbern,
as to perfect his conversion and make him one of the most fervent. He had indeed
so great a knowledge of the hearts and passions of mete, that he seemed to read
their interior in their actions; by which he discovered the sources of virtues
and vices, and knew how to adapt to each proper advice and instructions; which
were rendered most powerful by the mildness and charity with which he applied
them. In regard to the management and tutoring of youth, he looked upon
excessive severity as highly pernicious. Eadmer has recorded a conversation he
had on this subject with a neighbouring abbot,1 who, by a conformity to our
saint's practice and advice in this regard, experienced that success in his
labours which he had till then aspired to in vain by harshness and severity.

St. Anselm applied himself diligently to the study of every part of theology,
by the clear light of scripture and tradition. Whilst he was prior at Bec, he
wrote his Monologium, so called because in this work he speaks alone, explaining
the metaphysical proofs of the existence and nature of God. Also his Proslogium,
or contemplation of God's attributes in which he addresses his discourse to God,
or himself. The Meditations, commonly called the Manual of St. Austin, are
chiefly extracted out of this book. It was censured by a neighboring monk, which
occasioned the saint's Apology. These and other the like works, show the author
to have excelled in metaphysics all the doctors of the church since St. Austin.
He likewise wrote, whilst prior, On Truth, on Free-will, and On the Fall of the
Devil, or, On the Origin of Evil; also his Grammarian, which is in reality a
treatise on Dialectic, or the Art of Reasoning.

Anselm's reputation drew to Bec great numbers from all the neighbouring
kingdoms. Herluin dying in 1078, he was chosen Abbot of Bec, being forty-five
years old, of which he had been prior fifteen. The abbey of Bec being possessed
at that time of some lands in England, this obliged the abbot to make his
appearance there in person at certain times. This occasioned our saint's first
journeys thither, which his tender regard for his old friend Lanfranc, at that
time Archbishop of Canterbury, made the more agreeable. He was received with
great honour and esteem by all ranks of people, both in church and state, and
there was no one who did not think it a real misfortune if he had not been able
to serve him in something or other. King William himself, whose title of
Conqueror rendered him haughty and inaccessible to his subjects, was so affable
to the good Abbot of Bec that he seemed to be another man in his presence. The
saint, on his side, was all to all, by courtesy and charity, that he might find
occasions of giving everyone some suitable instructions to promote their
salvation; which were so much the more effectual as he communicated them, not as
some do, with the dictatorial air of a master, but in a simple familiar manner,
or by indirect though sensible examples. In the year 1092, Hugh, the great Earl
of Chester, by three pressing messages, entreated Anselm to come again into
England, to assist him, then dangerously sick, and to give his advice about the
foundation of a monastery which that nobleman had undertaken at St. Wereburge's
church at Chester. A report that he would be made archbishop of Canterbury, in
the room of Lanfranc, deceased, made him stand off for some time; but he could
not forsake his old friend in his distress, and at last came over. He found him
recovered, but the affairs of his own abbey, and of that which the earl was
erecting, detained him five months in England. The metropolitan see of
Canterbury had been vacant ever since the death of Lanfranc in 1089. The
sacrilegious and tyrannical king, William Rufus, who succeeded his father in
1087, by an injustice unknown till his time, usurped the revenues of vacant
benefices, and deferred his permission, or <conge d'elire>, in order to
the filling the episcopal sees, that he might the longer enjoy their income.
Having thus seized into his hands the revenues of the archbishopric, he reduced
the monks of Canterbury to a scanty allowance, oppressing them moreover by his
officers with continual insults, threats, and vexations. He had been much
solicited by the most virtuous among the nobility to supply the see of
Canterbury, in particular, with a person proper for that station; but continued
deaf to all their remonstrances and answered them, at Christmas 1093, that
neither Anselm nor any other should have that bishopric whilst he lived; and
this he swore to by the holy face of Lucca, meaning a great crucifix in the
cathedral of that city held in singular veneration, his usual oath. He was
seized soon after with a violent fit of sickness, which in a few days brought
him to extremity. He was then at Gloucester, and seeing himself in this
condition, signed a proclamation, which was published, to release all those that
had been taken prisoners in the field, to discharge all debts owing to the
crown, and to grant a general pardon; promising likewise to govern according to
law and to punish the instruments of injustice with exemplary severity. He
moreover nominated Anselm to the see of Canterbury, at which all were extremely
satisfied but the good abbot himself, who made all the decent opposition
imaginable; alleging his age, his want of health and vigour enough for so
weighty a charge, his unfitness for the management of public and secular
affairs, which he had always declined to the best of his power. The king was
extremely concerned at his opposition, and asked him why he endeavoured to ruin
him in the other world, being convinced that he should lose his soul in case he
died before the archbishopric was filled. The king was seconded by the bishops
and others present, who not only told him they were scandalized at his refusal,
but added that, if he persisted in it, all the grievances of the church and
nation would be placed to his account. Thereupon they forced a pastoral staff
into his hands, in the king's presence, carried him into the church, and sung Te
Deum on the occasion. This was on the 6th of March 1093. He still declined the
charge till the king had promised him the restitution of all the lands that were
in the possession of that see in Lanfranc's time. Anselm also insisted that he
should acknowledge Urban II for lawful pope. Things being thus adjusted, Anselm
was consecrated with great solemnity on the 4th of December 1093.

Anselm had not been long in possession of the see of Canterbury when the
king, intending to wrest the duchy of Normandy out of the hands of his brother
Robert, made large demands on his subjects for supplies. On this occasion, not
content with the five hundred pounds (a very large sum in those days) offered
him by the archbishop, the king insisted, at the instigation of some of his
courtiers, on a thousand, for his nomination to the archbishopric, which Anselm
constantly refused to pay; pressing him also to fill vacant abbeys and to
consent that bishops should hold councils as formerly, and be allowed by canons
to repress crimes and abuses, which were multiplied and passed into custom for
want of such a remedy, especially incestuous marriages and other abominable
debaucheries. The king was extremely provoked, and declared no one should extort
from him his abbeys any more than his crown. And from that day he sought to
deprive Anselm of his see. William, Bishop of Durham, and the other prelates,
acquiesced readily in the king's orders, by which he forbade them to obey him as
their primate, or treat him as archbishop, alleging for reason that he obeyed
Pope Urban during the schism, whom the English nation had not acknowledged. The
king, having brought over most of the bishops to his measures, applied to the
temporal nobility, and bid them disclaim the archbishop; but they resolutely
answered that since he was their archbishop and had a right to superintend the
affairs of religion, it was not in their power to disengage themselves from his
authority, especially as there was no crime or misdemeanour proved against him.
King William then, by his ambassador, acknowledged Urban for true pope, and
promised him a yearly pension from England if he would depose Anselm; but the
legate whom his holiness sent told that king that it was what could not be done.
St. Anselm wrote to the pope to thank him for the pall he had sent him by that
legate, complaining of the affliction in which he lived under a burden too heavy
for him to bear, and regretting the tranquillity of his solitude which he had
lost.2 Finding the king always seeking occasions to oppress his church unless he
fed him with its treasures, which he regarded as the patrimony of the poor
(though he readily furnished his contingent in money and troops to his
expeditions and to all public burdens), the holy prelate earnestly desired to
leave England, that he might apply in person to the pope for his counsel and
assistance. The king refused him twice: and on his applying to him a third time,
he assured the saint that, if he left that kingdom, he would seize upon the
whole revenue of the see of Canterbury, and that he should never more be
acknowledged metropolitan. But the saint, being persuaded he could not in
conscience abide any longer in the realm to be a witness of the oppression of
the church, and not have it in his power to remedy it, set out from Canterbury
in October 1097, in the habit of a pilgrim; took shipping at Dover and landed at
Witsan, having with him two monks, Eadmer, who wrote his life, and Baldwin. He
made some stay at Cluni with St. Hugh the abbot, and at Lyons with the good
Archbishop Hugh. It not being safe travelling any further towards Rome at that
time on account of the antipope's party lying in the way, and Anselm falling
sick soon after, this made it necessary for him to stay longer at Lyons than he
had designed. However, he left that city the March following, in 1098, on the
pope's invitation, and was honourably received by him. His holiness having heard
his cause, assured him of his protection, and wrote to the king of England for
his re-establishment in his rights and possessions. Anselm also wrote to the
king at the same time; and, after ten days' stay in the pope's palace, retired
to the monastery of St. Saviour, in Calabria, the air of Rome not agreeing with
his health. Here he finished his work, entitled Why God was made Man, in two
books, showing, against infidels, the wisdom, justice, and expediency of the
mystery of the incarnation for man's redemption. He had begun this work in
England, where he also wrote his book, On the Faith of the Trinity and
Incarnation, dedicated to Pope Urban II, in which he refuted Roscelin, the
master, Peter Abailard, who maintained an erroneous opinion in regard to the
Trinity. Anselm, charmed with the sweets of his retirement, and despairing of
doing any good at Canterbury, hearing by new instances that the king was still
governed by his passions, in open defiance to justice and religion, earnestly
entreated the pope, whom he met at Aversa, to discharge him of his bishopric;
believing he might be more serviceable to the world in a private station. The
pope would by no means consent, but charged him upon his obedience not to quit
his station: adding, that it was not the part of a man of piety and courage to
be frightened from his post purely by the dint of browbeating and threats, that
being all the harm he had hitherto received. Anselm replied, that he was not
afraid of suffering, or even losing his life in the cause of God; but that he
saw there was nothing to be done in a country where justice was so overruled as
it was in England. However, Anselm submitted and in the mean time returned to
his retirement, which was a cell called Slavia, situated on a mountain,
depending on the monastery of St. Saviour. That he might live in the merit of
obedience, he prevailed with the pope to appoint the monk Eadmer, his
inseparable companion, to be his superior, nor did he do the least thing without
his leave.

The pope having called a council, which was to meet at Bari, in October 1098,
in order to effect a reconciliation of the Greeks with the Catholic Church,
ordered the saint to be present at it. It consisted of one hundred and
twenty-three bishops. The Greeks having proposed the question about the
procession of the Holy Ghost, whether this was from the Father only, or from the
Father and the Son; the disputation being protracted, the pope called aloud for
Anselm, saying, "Anselm, our father and our master, where are you?"
And causing him to sit next to him, told him that the present occasion required
his learning and elocution to defend the church against her enemies, and that he
thought God had brought him thither for that purpose. Anselm spoke to the point
with so much learning, judgment, and penetration that he silenced the Greeks and
gave such a general satisfaction that all present joined in pronouncing Anathema
against those that should afterwards deny the procession of the Holy Ghost from
both the Father and the Son. This affair being at an end, the proceedings of the
King of England fell next under debate. And on this occasion his simony, his
oppressions of the church, his persecution of Anselm, and his incorrigibleness,
after frequent admonitions, were so strongly represented that the pope, at the
instance of the council, was just going to pronounce him excommunicated. Anselm
had hitherto sat silent, but at this he rose up, and casting himself on his
knees before the pope, entreated him to stop the censure. And now the council,
who had admired our saint for his parts and learning, were further charmed with
him on account of his humane and Christian dispositions in behalf of one that
had used him so roughly. The saint's petition in behalf of his sovereign was
granted; and on the council breaking up, the pope and Anselm returned to Rome.
The pope, however, sent to the king a threat of excommunication, to be issued in
a council to be shortly after held at Rome, unless he made satisfaction: but the
king, by his ambassador, obtained a long delay. Anselm stayed some time at Rome
with the pope, who always placed him next in rank to himself. All persons, even
the schismatics, loved and honored him; and he assisted with distinction at the
council of Rome, held after Easter, in 1099. Immediately after the Roman council
he returned to Lyons, where he was entertained by the archbishop Hugh, with all
the cordiality and regard imaginable; but saw no hopes of recovering his see so
long as king William lived. Here he wrote his book, On the Conception of the
Virgin, and On Original Sin resolving many questions relating to that sin. The
archbishop of Lyons gave him in all functions the precedence, and all thought
themselves happy who could receive any sacrament from his hands. Upon the death
of Urban II, he wrote an account of his case to his successor, Pascal II. King
William Rufus being snatched away by sudden death, without the sacraments, on
the 2nd of August 1100, St. Anselm, who was then in the abbey of Chaize-Dieu, in
Auvergne, lamented bitterly his unhappy end and made haste to England, whither
he was invited by King Henry I. He landed at Dover on the 23rd of September and
was received with great joy and extraordinary respect. And having in a few days
recovered the fatigue of his journey, went to wait on the king, who received him
very graciously. But this harmony was of no long continuance. The new king
required of Anselm to be reinvested by him, and do the customary homage of his
predecessors for his see; but the saint absolutely refused to comply and made a
report on the proceedings of the late synod at Rome, in which the laity that
gave investitures for abbeys or cathedrals were excommunicated; and those that
received such investures were put under the same censure. But this not
satisfying the king, it was agreed between them to consult the pope upon the
subject. The court in the meantime was very much alarmed at the preparations
making by the king's elder brother, Robert, Duke of Normandy, who, being
returned from the holy war in Palestine, claimed the crown of England and
threatened to invade the land. The nobles, though they had sworn allegiance to
Henry, were ready to join him; and on his landing with a formidable army at
Portsmouth, several declared for the duke. The king being in great danger of
losing his crown, was very liberal in promises to Anselm on this occasion;
assuring him that he would henceforward leave the business of religion wholly to
him, and be always governed by the advice and orders of the apostolic see.
Anselm omitted nothing on his side to prevent a revolt from the king. Not
content with sending his quota of armed men, he strongly represented to the
disaffected nobles the heinousness of their crime of perjury; and that they
ought rather lose their lives than break through their oaths and fail in their
sworn allegiance to their prince. He also published an excommunication against
Robert, as an invader, who thereupon came to an accommodation with Henry and
left England. And thus, as Eadmer relates, the archbishop, strengthening the
king's party, kept the crown upon his head. Amidst his troubles and public
distractions, he retired often in the day to his devotions, and watched long in
them in the night. At his meals, and at all times, he conversed interiorly in
heaven. One day, as he was riding to his manor of Herse, a hare, pursued by the
dogs, ran under his horse for refuge; at which the saint stopped and the hounds
stood at bay. The hunters laughed, but the saint said, weeping, "This hare
puts me in mind of a poor sinner just upon the point of departing this life,
surrounded with devils waiting to carry away their prey." The hare going
off, he forbade her to be pursued and was obeyed, not a hound stirring after
her. In like manner every object served to raise his mind to God, with whom he
always conversed in his heart, and, in the midst of noise and tumult, he enjoyed
the tranquillity of holy contemplation—so strongly was his soul sequestered
from, and raised above, the world.

King Henry, though so much indebted to Anselm, still persisted in his claim
of the right of giving the investitures of benefices. Anselm, in 1102, held a
national council in St. Peter's church at Westminster, in which, among other
things, it was forbid to sell men like cattle, which had till then been
practiced in England; and many canons relating to discipline were drawn up. He
persisted to refuse to ordain bishops, named by the king, without a canonical
election. The contest became every day more serious. At last the king and nobles
persuaded Anselm to go in person and consult the pope about the matter: the king
also sent a deputy to his holiness. The saint embarked on the 27th of April in
1103. Pope Pascal II condemned the king's pretensions to the investitures and
excommunicated those who should receive church dignities from him. St. Anselm
being advanced on his return to England as far as Lyons, received there an
intimation of an order from King Henry, forbidding him to proceed on his journey
home unless he would conform to his will. He therefore remained at Lyons, where
he was much honoured by his old friend the Archbishop Hugh. From thence he
retired to his abbey of Bec, where he received from the pope a commission to
judge the cause of the Archbishop of Rouen, accused of several crimes. He was
also allowed to receive into communion such as had accepted investitures from
the crown, which, though still disallowed of, the bishops and abbots were so far
dispensed with as to do homage for their temporalities. The king was so pleased
with this condescension of the pope that he sent immediately to Bec to invite
St. Anselm home in the most obliging manner, but a grievous sickness detained
him. The king coming over into Normandy in 1106, articles of agreement were
drawn up between him and the arch bishop at Bec, pursuant to the letter St.
Anselm had received from Rome a few months before; and the pope very readily
confirmed the agreement. In this expedition Henry defeated his brother Robert,
and sent him prisoner into England, where he died. St. Anselm hereupon returned
to England in 1106, and was received by the Queen Maud, who came to meet him,
and by the whole kingdom of England, as it were in triumph.

The last years of his life, his health was entirely broken. Having for six
months laboured under an hectic decay, with an entire loss of appetite, under
which disorder he would be carried every day to assist at holy mass, he happily
expired, laid on sackcloth and ashes, at Canterbury, on the 21st of April 1109,
in the sixteenth year of his episcopal dignity, and of his age the
seventy-sixth. He was buried in his cathedral. By a decree of Clement XI, in
1720,3 he is honoured among the doctors of the church. We have authentic
accounts of many miracles wrought by this saint in the histories of Eadmer and
others. St. Anselm had a most lively faith of all the mysteries and great truths
of our holy religion; and by the purity of his heart, and an interior divine
light, he discovered great secrets in the holy scriptures, and had a wonderful
talent in explaining difficulties which occur in them. His hope for heavenly
things gave him a wonderful contempt and disgust of the vanities of the world,
and he could truly say with the apostle, he was crucified to the world, and all
its desires. By an habitual mortification of his appetite in eating and drinking
he seemed to have lost all relish in the nourishment which he took if is
fortitude was such, that no human respects, or other considerations, could ever
turn him out of the way of justice and truth; and his charity for his neighbor
seemed confined by no bounds: his words, his writings, his whole life breathed
forth this heavenly fire. He seemed to live, says his faithful disciple and
historian, not for himself, but for others; or rather so much the more for
himself by how much the more profitable his life was to his neighbors, and
faithful to his God. The divine love and law were the continual subjects of his
meditations day and night. He had a singular devotion to the passion of our
Lord, and to his Virgin mother. Her image at Bec, before which, at her altar, he
daily made long prayers while he lived in that monastery, is religiously kept in
the new sumptuous church. His horror of the least sin is not to be expressed. In
his Proslogium, meditations, and other ascetic works, the most heroic and
inflamed sentiments of all these virtues, especially of compunction, fear of the
divine judgments, and charity, are expressed in that language of the heart which
is peculiar to the saints.

Endnotes

1 N. 30.

2 B. 3, Ep. 37.

3 Bullar. Rom. t. 1, p 441. and Clemens XI. Op. t. 2, p. 1215.

(Taken from Vol. IV of "The Lives or the Fathers, Martyrs and Other
Principal Saints" by the Rev. Alban Butler, the 1864 edition published by
D. & J. Sadlier, & Company)